The theoretical framework is an indispensable ingredient of any modern research. As such, this study employs theological reflection as a framework to interrogate how MCZ clergy appropriate Wesleyan teachings on health and wealth themes in the doctrine of Salvation and to what extent does it equip them to respond to the religio-cultural challenges posed by the prosperity gospel in Zimbabwe since 2000. A number of scholars such as O‘Connell Killen and de Beer (1994), Kinast (1996), Phiri (2013), Seals and Pyle (1995), and Whitehead and Whitehead (1995) have written on theological reflection from different perspectives. The selected scholars have written extensively about theological reflection as a framework in Christian ministry. This is relevant to this study because the study focuses on theological reflection as a framework to interrogate the study.
According to Kinast9 (1996), theological reflection was stimulated by the impact of liberation theology in Latin America in the 1960s. It is a result of small groups of Christian communities gathering together to reflect on their social, economic, political and cultural
9
Dr Robert L. Kinast is a pastoral theologian who specializes in the work of theological reflection. Through the publications and services of the Centre for Theological Reflection, Indian Rocks Beach, Florida, he contributes to the ministry training programs of many denominations in the United States, Canada and elsewhere.
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lives from the perspective of their religious life (1996:xi). Kinast advanced the concept further by arguing that theological reflection is a means for ―religious literacy‖ (1995:6), and that, people who participate in reflection basing on their experience are inspired to explore and learn the tradition as they try to understand their situations and sought for an appropriate action. A review of experience allows an entry point for participants to explore tradition and gain knowledge and acquire religious literacy. Theological reflection therefore entails learning from one‘s own experience (Kinast, 1996: vii). While any event can be reflected on theologically, Kinast focuses on experiences related to the practice of ministry. The three stages of theological reflection are experience, reflection, and action.
Malawian theologian Phiri10 (2009) postulates that, theological reflection begins with the experiences of people in their local community. While introducing the Circle of Concerned African Women Theologians she writes, the circle of African women theologians came together to reflect on what it means to them to be women of faith within their experience of religion, culture, politics and socio-economic structures in Africa. Exploring theological reflection from another angle, of action and experiences of reality, Seals and Pyle (1995) suggest it as an examination process of actions done in order to come up with hypothesis behind the actions and verify the accuracy and validity of the hypothesis and draw new insights that are more integrative to the experience of reality. Authentic theological reflection therefore leads to maximum growth in terms of one‘s ―personhood‖ (1995:110), a process that enables the clergy to bring life experiences into dialogue with the Christian tradition, which then promises to bring wisdom and guidance.
O‘Connell Killen and de Beer11
(1994), who serve as the key scholars in this theoretical framework, also viewed theological reflection as:
10Isabel Apawo Phiri is Professor and former Dean of the School of Theology and Religion at the University of KwaZulu-Natal, Pietermaritzburg, South Africa; currently Associate General Secretary of the World Council of Churches (WCC) for Public Witness and Diakonia, Geneva; former General Coordinator of the Circle of Concerned African Women Theologians (CCAWT, or the Circle).
11Patricia O‘Connell Killen is Associate Professor and Chair of the Department of Religion at Pacific Lutheran University, Tacoma, Washington. She is primary author of the ―Art of Theological Reflection‖ (Crossroad, 1994) and has written numerous articles on theological reflection, women in the church, and Catholicism in the United States. For over a decade she has been involved in training leaders of theological reflection groups in the USA and the Caribbean.
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…the discipline of exploring individual and corporate experience in conversation with the wisdom of a religious heritage. The conversation is a genuine dialogue that seeks to hear from our own beliefs, actions and perspectives, as well as those of the tradition. It respects the integrity of both (1994:vii).
Theological reflection therefore serves to validate, challenge, elucidate and expand how we understand the religious tradition. The outcome becomes the new truth and meaning for living. They refer to what is called the ―movement toward insight‖ (1994: vii), which builds on the ordinary human process of constructing meaning. The movement from experience to feelings, images, and insights to action is a precursor to the framework of theological reflection.
Theological reflection therefore provides a simple design for reflecting on life events. O‘Connell Killen and de Beer leave the reader with the sense that doing theological reflection at the personal and group level is worthwhile and manageable because it involves the experiences and actions of the community as they reflect on who they are. James and Evelyn Whitehead (1995) see theological reflection as an essential tool in the discernment of contemporary ministry. The aim of just beginning this framework in Christian life is not merely to aid believers to comprehend more but to assist them to take action more efficiently and become skilled in proclaiming the gospel in their own time.
As a framework theological reflection becomes a tool to discern the contemporary ministry of MCZ clergy in terms of how they are formed in light of traditional Wesleyan teachings on health and wealth as enshrined in the doctrine of salvation, and its capacity to equip them to respond to the urgent challenges and opportunities posed by the gospel of prosperity. Theological reflection confirms challenges, clarifies and expands how we understand the religious traditions (such as Ordo Salutis). The outcome of this interrogation can lead to new truth and meaning. As a framework, theological reflection becomes the source of information that is critical in pastoral decision making, Christian tradition, personal experience as well as cultural resources that allows the community of faith to draw religious information from these sources in search of new insights that illuminates and shapes pastoral responses (Kinast, 1995).
Theological reflection as a framework is employed to interrogate the model of ministerial formation used to equip MCZ clergy and their understanding and practice of the Wesleyan teaching of health and wealth issues as reflected in Ordo Salutis and how these converse with
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the phenomenon of the prosperity gospel within the society. As shown in Figure1 below, the theological reflection is utilised as the intersection where all components of Wesleyan tradition, ministerial formation and prosperity gospel are interrogated and are in conversation with each other. It also shows Wesleyan tradition conversing with both the prosperity gospel and ministerial formation. The prosperity gospel on the other hand converses with both ministerial formation and Wesleyan tradition. Also, ministerial formation converses with both Wesleyan tradition and the prosperity gospel. The illustration also shows that the three concepts of Wesleyan tradition, ministerial formation and prosperity gospel meet at the intersection where each one benefits from the other.
In this study, the theological reflection framework is used in order to see where the Wesleyan tradition of Ordo Salutis converses with the Bible and contextual challenges and opportunities posed by prosperity theology, as the MCZ clergy journey from a faith they already know (Wesleyan order of salvation) to a faith they are questioning (prosperity theology), particularly in issues of health and wealth.
As indicated by Phiri (2009), theological reflection seeks to construct the competence of African women to have a say through critical thinking and analysis, and to move forward current knowledge using this theoretical framework that is based on religion, theology and culture. It gives power to African women to aggressively work for social justice in their communities and to reflect on their actions (2009:106). Kinast (1996) argues that Christianity began with an experience, that of Jesus, through His teachings and His deeds, that culminated in His experience of his death and resurrection. Experience remains the goal of theological reflection.
Confronting theological experience as a source for theology are the custodians of normative theology and the institutions in which it exist. It can be extremely opposed to theological assertions which come from experience, especially when they assess critically or interpret the established theology.
23 Theological reflection framework
Figure 1. Venn diagram showing the interconnectedness of Ordo Salutis, ministerial formation and prosperity gospel
Kinast further argues that ―theological reflection takes its place right in the middle of this tension‖(:xiv). This framework is advantageous in that the theory speaks to a wider audience in a favourable manner. This theory favourably speaks to and provides a framework that is flexible and practical and serves to interrogate models for training men and women for ministry, because it relates directly to their experiences and attempts to balance experience with formal, theoretical theology. This framework also helps to focus on ministry and fosters a personal, practical interpretation of tradition in the context of a person‘s ministerial formation. It is used in this study as a framework to make sense of the ministers‘ circumstances as they grapple with challenges and opportunities of the prosperity gospel in the discharge of their ministerial duties.
Be that as it may, theological reflection as a framework has disadvantages in that it takes too much time and energy to do it. There is too much variation in beliefs and people
Wesleyan Christian
Tradition Experience
of Ordo Salutis)
Health and Wealth
motifs
Ministerial
formation of
MCZ clergy (How
are they formed
in understanding
health and
wealth motifs
taught at
college)
Prosperity
gospel (health
and wealth
motifs today)
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become offended and alienated when we do theological reflection. Theological reflection is too exposing. Last but not least Graham, Wilson and Ward (2005:34) state that understandings of theological reflection are largely under-theorized and narrow and too often fail to connect adequately with biblical, historical and systematic scholarship.‖ Though demerits are noted, theological reflection is an indispensable resource for teachers of practical theology, contextual education, and theological reflection as well as for those teaching systematic, historical, and biblical theologies. It provides a framework for discussing both the relevance of religious practices to theology and the relevance of theology to life and practice. Seminary students, ministers and others struggling to draw links between their theological studies and everyday work in a congregation or community will also find it invaluable. Therefore when analysing the advantages and disadvantages one can deduce that the advantages outweigh the disadvantages. Hence it is proper to use theological reflection as a framework to reflect on how MCZ clergy appropriate Wesleyan teachings on health and wealth themes in the doctrine of ordo Salutis and to what extent does it equip them to respond to the religio -cultural challenges posed by the prosperity gospel in Zimbabwe.